Marcos 6
A.T. Robertson · Citado em PreceptAustin
Marcos 6
Robertson - The tense is imperfect and aptly described the feelings of Herodias towards this upstart prophet of the wilderness who had dared to denounce her private relations with Herod Antipas. Gould suggests that she “kept her eye on him” or kept up her hostility towards him. She never let up, but bided her time which, she felt sure, would come. Had a grudge (1758)( enecho from en = in + echo = to hold) means literally to hold in or hold upon and came to mean ensnare and then by implication to hold a grudge. To be enraged with, set one’s self against."With the dative: to urge, press upon one (Luke 11:53), to have a quarrel, to spite or have resentment against one, very close to hatred (Mark 6:19; Sept.: Ge. 49:23). In the passive = enéchomai, to be held in or by anything, metaphorically meaning to be entangled in, subject to, followed by the dative (Gal. 5:1)." (Zodhiates) Friberg says enecho means "strictly hold fast to, hold within; (1) active, of having hostile feelings hold a grudge against, feel resentful toward, colloquially have it in for (Mk 6.19); absolutely be very hostile to, harass violently, press on fiercely (Lk 11.53); (2) passive with the dative let oneself be entangled in, be subject to, be under the control of (Gal 5.1) Enecho - 3x. There are only 3 uses in the Septuagint - Ge 49:23, Ezek 14:4, 7. Galatians 5:1+ "It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke (figuratively represents the burdensome nature of slavery) of slavery." And wanted to put him to death and could not do so - Notice that Mt 14:5 says "Herod wanted to put him to death." For Herodias this seems like more than a grudge to me! It does make the point that how we think in our heart comes out eventually -- watch out for grudges (resentments, feelings of ill will) because they can fester into "open sores" of hatred that may lead to sinful actions! If we have a grudge against anyone, can I suggest you stop reading right now, confess it to the Lord and repent! Herodias had the desire but (initially at least) did not have the power (authority). Swete says, “The power was wanting, not the will.” Wanted (desired) is in the imperfect tense (it pairs nicely with her grudge in the imperfect tense), was desiring over and over, again and again. "Her demand for John’s murder was the result of a long-cherished wish." (Vincent) THOUGHT - As a pathologist I know that cancer is most curable when we remove it in its earliest, even pre-cancerous stages. Once it has been allowed to grow and metastasize, it becomes life-threatening. Herodias pre-cancerous grudge grew into a metastasis that ate up her entire soul and became life-threatening for John, eventually taking his life! As I said above, confess those "pre-cancerous" grudges before the metastasize and cause irreparable damage! Mark 6:20 for Herod was afraid of John, knowing that he was a righteous and holy man, and he kept him safe. And when he heard him, he was very perplexed; but he used to enjoy listening to him.
Marcos 6
Robertson - Jesus had divine knowledge and accurate insight into the human heart (cf Jn 2:24-25+), but he had human limitations in certain things that are not clear to us. He marvelled at the faith of the Roman centurion where one would not expect faith (Matt. 8:10+ = Luke 7:9+). Here he marvels at the lack of faith where he had a right to expect it, not merely among the Jews, but in his own home town, among his kinspeople, even in his own home. One may excuse Mary, the mother of Jesus, from this unbelief, puzzled, as she probably was, by his recent conduct (Mark 3:21, 31+). There is no proof that she ever lost faith in her wonderful Son. (Word Pictures) The Jews at Nazareth were in a sense fulfilling the prophecy of Isaiah 6:9–10+ - "He said, “Go, and tell this people: ‘Keep on listening, but do not perceive; Keep on looking, but do not understand.’ 10 “Render the hearts of this people insensitive (cf HARDENED), Their ears dull, And their eyes dim, Otherwise they might see with their eyes, Hear with their ears, Understand with their hearts, And return and be healed.” JESUS' "OUTGO" MARKS THE "OUTCOME" OF HIS TIME IN NAZARETH Parallel Passages : Matt. 9:35–11:1 Luke 9:1–6. And He was going around (kuklo) the villages teaching (didasko in present tense - continually) - More literally “He went round about the villages in a circle.” Going about is in the imperfect tense picturing one village, then another. Jesus put into practice what He taught them in Mk 6:11 and since the citizens of Nazareth did not receive or believe His teaching, He in essence shook off the dust from His shoes and moved on to the next village. Matthew 9:35+ gives a fuller picture of this tour Matthew recording "Jesus was going through all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness." THOUGHT - Jesus did not let rejection deter Him from His assignment to preach and teach and neither should we beloved. I was actively teaching some who ended up rejected me. It deterred me for a time, but I later began teaching again at another church we had moved to. I wish I had understood this passage when I experienced rejection by men who knew my heart and had sat under my teaching for several years! This passage will be a segue into the ministry of the twelve disciples. Robertson - A good illustration of the frequent poor verse division. An entirely new paragraph begins with these words, the third tour of Galilee. They should certainly be placed with verse 7. The Revised Version would be justified if it had done nothing else than give us paragraphs according to the sense and connection. “Jesus resumes the role of a wandering preacher in Galilee” (Bruce). Amazed (astonished)(2296)(thaumazo from thauma [from thaomai = to wonder] = wonder, admiration) means to wonder, marvel, be struck with admiration or astonishment. To be surprised by the unexpected, in this case in the sense of regretful even as Paul was in Gal 1:6+ "I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel." Thaumazo in the Gospels - Mt. 8:10; Mt. 8:27; Mt. 9:33; Mt. 15:31; Mt. 21:20; Mt. 22:22; Mt. 27:14; Mk. 5:20; Mk. 6:6; Mk. 15:5; Mk. 15:44; Lk. 1:21; Lk. 1:63; Lk. 2:18; Lk. 2:33; Lk. 4:22; Lk. 7:9; Lk. 8:25; Lk. 9:43; Lk. 11:14; Lk. 11:38; Lk. 20:26; Lk. 24:12; Lk. 24:41; Jn. 3:7; Jn. 4:27; Jn. 5:20; Jn. 5:28; Jn. 7:15; Jn. 7:21; Unbelief (570)(apistia from a = without + pistós = believing, faithful) means literally not believing = faithlessness, distrust, lack of belief. It describes an unwillingness to commit oneself to another or respond positively to the words or actions, in this case the words of the One Who was Himself the Living Word! Apistia - Mt 13:58; Mk 6:6; Mk 9:24; Mk 16:14; Ro 3:3; Ro 4:20; Ro 11:20; Ro 11:23; 1 Ti 1:13; Heb 3:12+; Heb 3:19+ = "So we see that they were not able to enter because of unbelief (apistia)." Now read Hebrews 3:18+ and notice what parallels with unbelief. Did you see it? Unbelief equates with disobedient (apeitheo). True belief is obedient! See Obedience of faith. "Unbelief is what locked the doors of the Promised Land to the children of Israel. For all the grumbling, bad attitudes, and discontentment that characterized their demeanor after leaving Egypt, it was their unbelief that kept them at a distance from God's promised reward. Jesus, too, allowed the people's unbelief to tie His hands on His ministry visit to His hometown. The Bible clearly says, "He did not do many miracles there because of their unbelief" (Matt. 13:58). The sovereign God has limited Himself to work according to the faith and belief of the people of God." (Adrian Rogers) Related Resources: Onsite article on Unbelief Unbelief - A Marvel - J C Ryle A Discourse of Unbelief, Proving it is the Greatest Sin - Stephen Charnock (In Depth!) THOUGHT - Unbelief and faith are opposites. “If faith is the capacity to receive what God wants to give, unbelief is the willful refusal to receive what God wants to give.” They erected a barrier of unbelief…Have you? In all unbelief there are these two things: a good opinion of one's self and a bad opinion of God. [Horatius Bonar] A. W. Tozer said, “Every man will have to decide for himself whether or not he can afford the terrible luxury of unbelief.” Unbelief is stubborn. You can have the cleverest argument of all, but if unbelief wants to reject your message it will regardless of the logic of your argument. Unbelief paid no attention to John's righteousness. Unbelief loves its sin and does not accept that which would condemn their sin. In my early ministry, I thought the people of the church would be appreciate the holiness of my conduct. Also I thought the soundness of my message would be appreciated by those working in a large denominational office. I was wrong on both counts. Being righteous and having the right message gains the approval of God, but not necessarily the approval of man. (John Butler) Unbelief PEOPLE WHO DENY OR REFUSE TO BELIEVE what God has revealed about Himself and eternal life are in a state of unbelief. In describing unbelief the New Testament writers looked back to Old Testament events. Though no specific word for unbelief is used in the Old Testament, there are many illustrations of it. The people in Noah's day were in unbelief and rebellion (Gen. 6:5-7), and so God destroyed them by the Flood. Peter said these people in unbelief were “ungodly” (2 Pet. 2:5). Unbelief was attributed to the Israelites, whom God had delivered out of Egypt, when they hardened their hearts and rebelled against God (Heb. 3:19). They had failed to respond to what they had seen God do on their behalf (3:9; Ps. 95:9). Jude stated that God took the lives of those Israelites who did not believe (Jude 5). At the root of their problem was an unbelieving heart (Heb. 3:12). Unbelief is the condition of all those who are without Christ, those who have not believed in the salvation provided by Christ through His death on the cross (John 3:36). As unbelievers they are blinded to the light of the gospel (2 Cor. 4:4). This unbelief need not be permanent, as illustrated in the life of Paul. This was not something he overcame by his own efforts. Instead, through God's grace and mercy his heart was opened to receive the message about Christ (1 Tim. 1:13-16). Later Paul reminded believers that the unbelief of Israel is not permanent (Rom. 11:20-23). Unbelief was also the reason people rejected Christ's miracles during His earthly ministry (Matt. 13:58; Mark 6:6). The word unbelief was used by a father whose son was possessed by a demon. The man asked the Lord to help him overcome his unbelief (9:24). His request did not come because of a rebellious spirit, for he was humbled in the presence of the Lord. But he did sense his need for divine assistance to believe, possibly because of the power of Satan that had been so evident in his son's life for such a long time. Christians may face difficult challenges in life, but God promises victory because of our faith in Christ (1 John 5:4-5) (Wendell
Marcos 6
Robertson - The ruler of the synagogue (archisunagogos) would ask someone to speak whensoever he wished. The reputation of Jesus all over Galilee opened the door for him. Teach (present tense) (1321)(didasko from dáo= know, teach; Eng = didactic) means to provide instruction or information in a formal or informal setting. Didasko means to teach a student in such a way that the will of the student becomes conformed to the teaching taught. So the teacher teaches in such a way that as the student is taught, he now changes his mind saying in essence ''I won't do it this way, but I will do it this way because I've learned this doctrine or this teaching.'' Doctrine determines direction of our behavior, conformed to world or to God? (cf Ro 12:1+) Teaching that Scripture finds significant is not that which gives information alone but which produces (Spirit enabled) transformation (2 Cor 3:18+), making disciples (learners) who seek to live supernaturally (enabled by the Spirit - Eph 5:18+) in loving obedience to the will of our Father Who art in Heaven.
Marcos 6
Robertson - What the people of Nazareth could not comprehend was how one with the origin and environment of Jesus here in Nazareth could possess the wisdom which he appeared to have in his teaching (edidasken). That has often puzzled people how a boy whom they knew could become the man he apparently is after leaving them. They knew Joseph, Mary, the brothers (four of them named) and sisters (names not given). Jesus passed here as the son of Joseph and these were younger brothers and sisters (half brothers and sisters technically). Alan Carr - We are told that they were “offended in Him”. The word “offended” has the idea of “to cause to stumble or to be repelled to the point of abandonment”. Because these people could not explain Jesus, they refused to listen to Jesus. They could not see past the carpenter; and they refused to receive their theology from a common carpenter. These people did what all people do when they cannot understand someone. They resorted to ridicule! Ridicule is the final refuge of a small mind! They called Him “the son of Mary”. This was never done in that society! A male was always referred to as the son of his father, even if his father was dead. To call a boy the son of his mother was to imply that is mother had played the harlot. The people were calling the birth of Jesus into question. Of course, the people of that day rejected the notion that Jesus was born by supernatural means through a virgin womb. They consistently called His birth into question, John 8:41; John 9:29. (Sermon) J D Jones - This is a testimony from the Nazarenes to Jesus" true and normal humanity. He was made in all things "like unto His brethren" ( Hebrews 2:17+), the writer of the Epistle to the Hebrews says, and here these Nazarenes place their seal to that great and comforting statement. Jesus was a true and genuine man. He had a normal and human development. As far as His humanity was concerned, the Nazarenes, it is clear, believed that Jesus was just like any one of themselves....As far as outward circumstances were concerned, there was nothing to differentiate Jesus from any other Jew of humble birth. (Commentary) The son of Mary, and brother of James and Joses and Judas and Simon - Only place Jesus is called the son of Mary. No mention of Joseph suggests he had passed on by now. Jesus clearly had siblings which clearly refutes the false teaching of the so-called Immaculate Conception. Mary did not remain a virgin after Jesus was born. Believe what God says, not what men say! One must distinguish this James from another James who was a disciple of Jesus and later became James the apostle (aka James the son of Alphaeus). This James, the half-brother of Jesus, was never one of the twelve disciples, but after initially expressing unbelief in Jesus (Jn 7:5+), later became a believer (cf Acts 1:14+) and a leader in the early church of Jerusalem (Acts 15:13+) as well as the author of the Epistle of James, where he referred to himself not as Jesus' half-brother, but as "a bond-servant (doulos) of God and of the Lord Jesus Christ." (James 1:1+) Judas (Jude) wrote our brief Epistle of Jude (Jude 1:1+ = "Jude, a bond-servant [doulos] of Jesus Christ, and brother of James"). Simon is otherwise unknown. Guzik on son of Mary - This also was not a compliment. “The additional phrase ‘the son of Mary’ is probably disparaging. It was contrary to Jewish usage to describe a man as the son of his mother, even when she was a widow, except in insulting terms. Rumors to the effect that Jesus was illegitimate appear to have circulated in his own lifetime and may lie behind this reference as well.” (Lane) “How much of suspicion and contempt may have lurked behind that particular description of Him?” (Morgan) Brian Bell on Son of Mary - Ouch, another sting. If you were a Catholic you might read this as a compliment. But sons were always identified by their fathers, even after their death. They were in effect calling his mother a whore and Him illegitimate offspring. When asked, Is Jesus...Lord, a Lunatic, or a Liar? They chose liar, and a demonized one at that! Related Resources: What does the Bible say about the virgin Mary? Was Mary sinless? Was Mary without sin? Did Mary have other children? How many children did Mary have? Is Mary the co-redemptrix / mediatrix? Is prayer to saints / Mary biblical? Is the perpetual virginity of Mary biblical? What is Mariolatry? What is the immaculate conception? Are not His sisters here with us?" - His sister's names are never given. The phrase here with us indicates that they lived in Nazareth as accepted members of the community. They are not mentioned in Acts 1:14+, so we have to say that we do not know if they ever became believers in Jesus as did their brothers. Mark's description of the townspeople of Nazareth's assessment of Jesus clearly indicates that His childhood and early adult life were nothing abnormal and certainly not characterized by miraculous works as described in the so-called apocryphal gospels. Christians would be very wise to avoid these uninspired works and focus on the four inspired Gospels! Related Resources: What are the apocryphal gospels? What are the Infancy Gospels? What is the Infancy Gospel of Thomas? What is the Protoevangelium of James? And they took offense at Him - “They were deeply offended and refused to believe in Him.” (NLT) Mark uses a strong verb skandalizo which "denotes that the people of Nazareth took mortal offense at Jesus, became fatally ensnared because of their unbelief." (Hiebert) The citizens of Nazareth were scandalized by Jesus. They shocked and horrify by Jesus unseemly, disreputable (in their eyes) words and actions. This makes me think of the question we occasionally hear -- "Who does He think He is? Our homeboy has gotten a bit big for His britches hasn't He!" Daniel Akin comments on their taking offense at Him - Like the rocky ground in Mark 4:16-17+ they have an initial response that is positive but it does not last long at all. Initially proud, they quickly became embarrassed. In spite of overwhelming evidence they would not believe H e was the Christ, the Son of God. The whole thing is just too scandalous. A crucified Jew from nowhere murdered unjustly 2000 years ago is the Savior and only Savior of the world? Impossible! No way! I am offended. You are not the first. (Sermon) Brooks on skandalizo - “Mark’s choice of the word is further evidence that he saw in the event a typical Jewish rejection of Jesus." (NAC-Mk) Wuest on why they took offense - The contrast between a peasant of Galilee who had earned His daily bread by the sweat of His brow for the first thirty years of His life, with the Person who delivered those wonderful discourses and performed those miracles, was too much for His townspeople. They were offended with Him. The word is skandalizo, “to put a stumbling block or impediment in the way upon which another may trip or fall, to cause a person to begin to distrust one whom he ought to trust and obey”; in a passive sense, “to find occasion of stumbling in a person, to be offended in a person, to see in another what one disapproves of and what hinders one from acknowledging his authority.” (Borrow Mark in the Greek New Testament for the English reader) They could not explain Him, so they rejected Him. -- Kenneth Wuest Hiebert observes that the Jews "Unable to explain Him, they rejected Him. “Shut out His Divinity, and Jesus becomes a stumblingblock.” Paul alludes to the stumbling block of the Messiah about whom the OT prophesied... Romans 9:33+ (Quoting Isaiah 28:16) just as it is written (AND IS FULFILLED), “BEHOLD, I LAY IN ZION A STONE OF STUMBLING (offence) AND A ROCK OF OFFENSE (skandalon), AND HE WHO BELIEVES IN HIM WILL NOT BE DISAPPOINTED.” Romans 11:9+ And David says, “LET THEIR TABLE BECOME A SNARE AND A TRAP, AND A STUMBLING BLOCK (skandalon) AND A RETRIBUTION TO THEM. 1 Cor 1:23 but we preach Christ crucified, to Jews a stumbling block (skandalon) and to Gentiles foolishness, 1 Peter 2:7-8+ This precious value, then, is for you who believe; but for those who disbelieve, “THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE VERY CORNER stone,” 8 and, “A STONE OF STUMBLING AND A ROCK OF OFFENSE” (skandalon) ; for they stumble because they are disobedient to the word, and to this doom they were also appointed. As discussed below the verb took offense (skandalizo) conveys the sense of to cause someone to stumble. The Jews in Nazareth "stumbled" over their "Hometown Boy!" The reaction by the Jews in Nazareth is in a sense a fulfillment of Messianic prophecy in Isaiah 8... "Then He (MESSIAH) shall become a sanctuary; But to both the houses of Israel, a Stone to strike and a Rock to stumble over (cf "be scandalized by"), And a snare and a trap for the inhabitants of Jerusalem." (Isaiah 8:14+) Took offense (4624)(skandalizo from skandalon = a trap = put a snare or stumbling block in way; English = scandalous) means to put a snare, a stumbling block or an impediment in one's way, upon which another may trip and fall. In this context Jesus furnished an occasion for the people of Nazareth to stumble in the sense of being shocked and/or offended. One could also say they were provoked by this Carpenter's words and works! Skandalizo in NT - Matt. 5:29; Matt. 5:30; Matt. 11:6; Matt. 13:21; Matt. 13:57; Matt. 15:12; Matt. 17:27; Matt. 18:6; Matt. 18:8; Matt. 18:9; Matt. 24:10; Matt. 26:31; Matt. 26:33; Mk. 4:17; Mk. 6:3; Mk. 9:42; Mk. 9:43; Mk. 9:45; Mk. 9:47; Mk. 14:27; Mk. 14:29; Lk. 7:23; Lk. 17:2; Jn. 6:61; Jn. 16:1; 1 Co. 8:13; 2 Co. 11:29 Related Resource: Play Michael Card's great song SKANDALON SKANDALON The seers and the prophets had foretold it long ago That the long awaited One would make men stumble But they were looking for a king to conquer and to kill Who'd have ever thought He'd be so weak and humble Chorus He will be the truth that will offend them one and all A Stone that makes men stumble And a Rock that makes them fall Many will be broken so that He can make them whole And many will be crushed and lose their own soul Along the path of life there lies a stubborn Scandalon And all who come this way must be offended To some He is a barrier, To others He's the way For all should know the scandal of believing Chorus It seems today the Scandalon offends no one at all The image we present can be stepped over Could it be that we are like the others long ago Will we ever learn that all who come must stumble Repeat Chorus Mark 6:3 - THE CARPENTER Is not this the carpenter...? Mark 6:3. With only thirty-three years to spend on earth, my Lord spent thirty of them, the hidden years at Nazareth, preparing for three years of public ministry; He did not visit world capitals in a spectacular career. How different would His life have been if it had been planned by a manager and a public relations expert! For the first thirty years, the Carpenter glorified the ordinary. The Christian life is not a hectic round of sensational mountaintop experiences. It is living by the Spirit in the will of God day by day in home and shop, plying the daily task with busier feet because the secret soul a holier strain repeats. (Vance Havner) I KNEW YOU BACK WHEN - “I knew you back when . . .” Statements beginning with those words typically make me cringe. That declaration usually leads to a story I’d prefer to forget, and the person speaking those words usually wears a devilish smile or is shaking his or her head—or both. One thing’s for sure: The people who knew us “back when” aren’t impressed with who we are or what we have become now. They remember when we were young, vulnerable, ignorant, or foolish, overtaken by flaws and shortcomings. They witnessed our foolish childhood years, our irresponsible teenage years, our most humbling learning experiences. Interestingly, they are never asking for our autograph! That’s why returning to your childhood home can be difficult—even for Jesus, who didn’t have an embarrassing past. He didn’t do things wrong—not even once. He simply grew up. Unfortunately, people are unwilling to see greatness in the people they know best. Consequently, hometown people are less likely to applaud someone they knew “back when.” (Swindoll's Living Insights New Testament Commentary – Mark.) Mark 6:4 Jesus said to them, "A prophet is not without honor except in his hometown and among his own relatives and in his own household." Jer 11:21 12:6 Mt 13:57 Lu 4:24 Joh 4:44 Mark 6 Resources - Multiple Sermons and Commentaries Parallel Passage: Matthew 13:57 And they took offense at Him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own household.” (See parallel commentary) Related Passages: Matthew 13:57+ And they took offense at Him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own household.” Luke 4:24+ And He said, “Truly I say to you, no prophet is welcome in his hometown. John 4:44+ For Jesus Himself testified that a prophet has no honor in his own country. A POPULAR PROVERB OF AN UNPOPULAR PROPHET Jesus said to them - Said is in the imperfect tense which gives us a picture of whenever the townspeople expressed their criticism (also implying their criticism was repeated - recall their barrage of questions), Jesus would respond with this pithy proverb. As Hiebert explains the reaction of the Nazarenes "illustrated a general principle which was so common as to be proverbial." (Ibid) Hiebert - Jesus compared Himself to a prophet, a role commonly accorded Him (Matt. 21:11, 46; Mark 6:15; 8:28; Luke 7:16; 24:19; John 6:14; 7:40; 9:17). As such, He sustained a unique relationship to them. He did not evoke further opposition by claiming to be the Messiah." (Ibid) Alan Carr - The people rejected Jesus and they rejected His message. His response to their unbelief is to quote a common proverb. In summary, the proverb Jesus told them simply means “familiarity breeds contempt”. ILLUSTRATION - Preachers who grow up in a church experience this problem all the time. The people in the church know you. They have watched you grow up. They have seen you succeed and they have watched you fail. They cannot get past what they know about to hear what you are preaching. If you are a preacher, the hardest place you will ever preach is your home church! You will find less acceptance there than you will anywhere else. (Sermon) ILLUSTRATION - Michel de Montaigne [16th cent] French Philosopher, Politician, and one of the most influential writers of the French Renaissance said, “at home he was considered just a scribbling country proprietor, in the neighboring town a man of recognized business ability, and farther away a noted author.” The greater the distance, the greater he became! In spite of close proximity you may dishonor Him. --Daniel Akin A prophet (prophetes) is not without (atimos) honor except in his hometown and among his own relatives and in his own household - NLT = "A prophet is honored everywhere except in his own hometown and among his relatives and his own family." First note that Jesus is obviously attesting to the fact that He is a prophet (cf Deut 18:15, 18)
Marcos 6
Robertson says: is “to avoid a restless and dissatisfied manner and to take pains in choosing a home.” (Borrow Mark in the Greek New Testament for the English reader) Mark 6:11 "Any place that does not receive you or listen to you, as you go out from there, shake the dust off the soles of your feet for a testimony against them." NET Mark 6:11 If a place will not welcome you or listen to you, as you go out from there, shake the dust off your feet as a testimony against them." NLT Mark 6:11 But if any place refuses to welcome you or listen to you, shake its dust from your feet as you leave to show that you have abandoned those people to their fate." ESV Mark 6:11 And if any place will not receive you and they will not listen to you, when you leave, shake off the dust that is on your feet as a testimony against them." does not receive you- Ne 5:13 Mt 10:14 Lu 9:5 10:10,11 Ac 13:50,51 18:6 Mark 6 Resources - Multiple Sermons and Commentaries Parallel Passages: Matthew 10:14+ “Whoever does not receive you, nor heed your words, as you go out of that house or that city, shake the dust off your feet. Luke 9:5+ - “And as for those who do not receive you, as you go out from that city, shake the dust off your feet as a testimony against them.” 6 Departing, they began going throughout the villages, preaching the gospel and healing everywhere. LEAVE SOME DUST AS A SIGN OF REJECTION Any place that does not receive you or listen to you - Receive is the verb dechomai which means something akin to putting out the welcome mat for someone. Here the Jewish hearers are in effect pulling out the "welcome mat" from beneath the feet of the evangelists, feet which have been shod with the preparation of the Gospel of peace" (Eph 6:15+)! The idea inherent in listen is not just to hear to to hear so as to respond or obey. In this case the good news of the traveling evangelists in effect goes "in one ear and out the other!", a modern idiom that means what was heard was immediately dismissed, ignored or forgotten after being heard. John records of Jesus that "He came to His own, and those who were His own did not receive Him." (Jn 1:11+) Like Master, like students! As they ministered from place to place, they would encounter both hospitality and hostility, both friends and enemies. --Warren Wiersbe As you go out from there, shake the dust off the soles of your feet for a testimony against them - It is like saying "You have had an opportunity to hear the Gospel of salvation, but you have rejected it and you will receive a just retribution for your rejection." In short "If a house or a village did not receive them, they had His permission to declare God’s judgment on those people." (Wiersbe) And the witness that the prosecution will call against that village is in effect "dust!" The NLT has a good paraphrase "shake its dust from your feet as you leave to show that you have abandoned those people to their fate." The action was shaking dust and the purpose was for a testimony against them "reminding them of the greatness of their guilt in rejecting the message of the King and His kingdom." (Hiebert)
Marcos 6
Robertson adds this was unlawful "While the brother was alive (Lev. 18:16; Lev 20:21). After a brother’s death it was often a duty to marry his widow." Hiebert - John’s denunciation was based on the fact that it was not lawful, was contrary to the Mosaic law to which Antipas, a professed convert to Judaism, was subject (Lev. 18:16; 20:21). His marriage to Herodias was a crime against his brother as well as against his own wife. This bold denunciation of sin wherever he found it was characteristic of John (cf. Matt. 3:7–10). Mark 6:19 Herodias had a grudge against him and wanted to put him to death and could not do so;
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Robertson adds that "He feared John and also Herodias. Between the two Herod vacillated." Jones writes this "is an illustration of the supremacy of character. It is a testimony to the essential greatness of John. The king and his prisoner seemed to have changed places. It is not the prisoner who fears the king, it is the king who fears the prisoner." “Herod feared John, knowing that he was a righteous man and a holy.” But if you look at that sentence for a moment, you will begin to see in it more than a tribute to the kingliness of John’s character—as the commentators point—you will begin to see that to a certain extent it is a testimony to Herod himself. Whatever Herod became in later days—and it was something terrible enough, seeing that he was able without a qualm to make a mock of Christ Himself—at this stage in his career his case was not hopeless. He was sensitive to goodness. He could feel the appeal of the beauty of holiness....Herod had hardened his heart and seared his conscience by his sin with Herodias, but there was still a tender spot left, and John touched it. God sent many voices to warn Herod. Especially the voice of Conscience and the voice of a Prophet. -- Brian Bell Knowing that he was a righteous (dikaios) and holy (hagios) man - Knowing is eido indicating Herod knew beyond a shadow of doubt about John's character. "Herod’s reaction was inspired by his instinctive recognition of John’s moral excellence." (Hiebert) The point is that Herod knew John was innocent of any wrongdoing. Righteous (dikaios) speaks of John's blameless relation to other men and holy (hagios) speaks to his total separation to the Holy One. And he kept him safe - The irony is that the safest place Herod could find from the sinister Herodias was a prison cell! Kept him safe is in the Imperfect tense meaning again and again, over and over. Herod maintained a constant watch over John. In other words Herod continually protected John from the murderous intentions of his wife Herodias (talk about marital disharmony)! The NET translation says "Herod stood in awe of John and protected him." Notice that Mt 14:5 says "Herod wanted to put him to death" but he was restrained because he was afraid of what the Jews would do or how they would react. Kept him safe (4933)(suntereo from sun/syn = with + tereo = guard, keep) means to keep closely together, keep close, “to preserve a thing from perishing or being lost, to guard one, to keep him safe. It is used of the preservation of wineskins (Mt 9:17+). Luke 2:19+ Mary "treasured (suntereo) all these things in her heart" And when he heard him, he was very perplexed but he used to enjoy ("gladly, with pleasure") listening to him - “He was in perplexity about many things.” Perplexed is in the imperfect tense picturing a continual state of perplexity, continual serious state of anxiety! Used to enjoy listening is in the imperfect tense, speaking of repeated visits of Herod to see John in the prison of Machaerus. But his visits to John, his life with Herodias, his guilty conscience, and the insistent demands of his wife, brought him to his wit’s end, perplexed, knowing not which way to turn. “He was in perplexity about many things,” the Greek has it. Hiebert adds that "the interviews evoked tangled, conflicting feelings in Herod, leaving him at a loss as to what to do. He was torn with indecision between the voice of conscience and his passion for Herodias. The statement pictures his moral weakness" (but) "He found the message of John bracing and refreshing to his jaded mind. He could appreciate the unpretentious grandeur of John’s character, while the vigor and purity of his mind, which moved on quite a different level from that which Herod daily encountered in his court, appealed to his better nature." To tamper w/conscience is like killing the watchdog while the burglar is breaking in. -- F B Meyer A T Robertson on used to enjoy listening to him - This is the way that Herod really felt when he could slip away from the meshes of Herodias. These interviews with the Baptist down in the prison at Machaerus during his occasional visits there braced “his jaded mind as with a whiff of fresh air” (Swete). But then he saw Herodias again and he was at his wits’ end (ēpore], lose one’s way, ([a] privative and [poros], way), for he knew that he had to live with Herodias with whom he was hopelessly entangled. J D Jones - Looking at the narrative, I think that the real root reason is to be found in Herod’s weak and vacillating will. In a sense Herod was not a deliberately wicked man, but he was a weak man, and, through his weakness, he allowed himself to be swept into this awful wickedness. He is in the New Testament what Ahab is in the Old Testament. Both of them were weak and sensual men. Neither, however, if left to himself, would have steeped his hands in blood. But they both had queens of masterful will. Driven by this stronger will of their queens, both these weak men committed great and awful wickedness. Look at that expression, “He was much perplexed” (ver. 20, R.V.). The whole secret of Herod’s tragic failure is there. It gives us a picture of a weak and irresolute man. He could not make up his mind what to do. Between the Baptist and his own conscience on the one side, and his wicked queen upon the other, “he was much perplexed.” He was torn by conflicting impulses. And so he temporised and procrastinated until that shameful day came when Herodias’ cunning trapped him with the crime which in his sober moments he had steadfastly refused to commit. Yes, at the root of Herod’s awful and tragic lapse lies his weakness and timidity and cowardice. Herod had not the strength of will to do the right thing in scorn of consequences. He could not rise above what the old Book calls “the fear of men.” That was Herod’s curse all his life through. He was weak-willed—was swept into crime he abhorred by wicked associates of stronger will than himself. Perplexed (639)(aporeo/aporeomai from alpha privative + poros = a way,) means literally to be without a way. Figuratively it means not to know which way to turn, to be at a loss, to be uncertain, to be "dazed and confused", to be in doubt, to be disturbed. The cognate noun aporia is used once in the NT in the context of perplexity of the signs in the sky in the days preceding the return of the Messiah (Lk 21:25). Vine says aporeomai is literally “to be without a way in which to go,” and so to be puzzled, to be at a loss as to what to think or what to do as Jacob was about his brother Esau (Genesis 32:7 = Lxx use of aporeomai which renders "distressed") All uses in NT - Mk. 6:20; Lk. 24:4; Jn. 13:22; Acts 25:20; 2 Co. 4:8; Gal. 4:20 He began by neglecting John; he ended by mocking Christ. -- J D Jones J D Jones offers a poignant commentary on the changing character of Herod - We cannot here pass without thought or comment Herod’s Fate. His promise and his failure are in this paragraph. His fate you may read for yourselves in Luke 23, when it is said, “And Herod with his soldiers set Him (i.e. Jesus) at nought, and mocked Him.” Contrast these two facts, Herod feared John—Herod set Jesus at nought and mocked Him. In the contrast you see the calamitous issue of sin. This chapter is full of the most tremendous teaching about sin. The way in which it breeds—for all this tragedy sprang from Herod’s unholy passion for Herodias. The way in which it haunts the conscience, as illustrated in Herod’s terror-stricken outcry. The solemn fact of personal responsibility, “John, whom I beheaded.” And the tragic doom of sin, “The wages of sin is death.” It is no empty threat. It is no theological bogey. It is the inexorable law. See it working itself out. He feared John; but in a few months he had become so dead to purity and holiness that he could make a mock of Christ. You remember the sequence Paul traces in Romans 1—lusts of the heart, vile passions, a reprobate mind. It is illustrated in Herod’s case. That was his doom, his fate, a reprobate mind. There is no whittling sin away, or minimising its awful consequence. We make mistakes when we even postpone the punishment of sin to some future judgment. The punishment takes place here and now. The soul that sinneth, it shall die. The worst and most dreadful punishment of sin is the havoc it works in character—the loss of sensitiveness, the seared and hardened conscience. When faith is lost and honour dies, the man is dead. It came to that with Herod. He began by neglecting John; he ended by mocking Christ. He refused to have God in his knowledge, and this was the tragic result. God gave him up to a reprobate mind. That is the final and dread issue of persistent neglect of conscience and repeated sin—a deadened conscience, a reprobate mind. The most terrible punishment of sin is that man ceases to feel it is sin. “Ephraim is turned to his idols,” says God by the lips of one of His prophets. “Let him alone.” “Let him alone!” What a sentence of dread and doom and despair that is! There is no hope left when God despairs, when the Lord says, “Let him alone.” It has not come to that with any one of us. But do not neglect the warning; a neglected conscience is a seared conscience, a life of sin may issue in the reprobate mind. Therefore, if you hear the call, do not put it off or procrastinate. But listen to it and obey it. If Herod had only listened to John, what a different life-story his might have been! For though he had committed a terrible and awful sin, it was not an unpardonable sin. David, the man after God’s own heart, had committed a sin every whit as black. But David, when Nathan rebuked him, and brought his sin to his remembrance, listened, and humbled himself, and repented in dust and ashes, and cried, “Be merciful to me, O God.” And Herod might have been where David is; he might have sat at the same King’s table as David does; he might have worn the white robe which David does; he might have joined in the song which David sings; he might have been called “a man after God’s own heart,” as David is—if only he had listened to John and humbled himself and repented. But though he listened and was much perplexed, he failed to repent, and so he makes his bed in hell. With Herod’s fate before me, I proclaim the old message, “Now is the accepted time, now is the day of salvation.” And I issue the old appeal, “To-day, if ye will hear My voice, harden not your hearts.” Mark 6:21 A strategic day came when Herod on his birthday gave a banquet for his lords and military commanders and the leading men of Galilee;
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Robertson adds that the "earlier Greeks used the word genesia for funeral commemorations (birthdays of the dead), genethlia being the word for birthday celebrations of living persons. But that distinction has disappeared in the papyri. The word genesia in the papyri is always a birthday feast." The only other use is Mt 14:6 in the same story of Herod and John. Banquet (supper, dinner)(1173)(deipnon) was the main meal of the day, eaten at evening and in this context denotes a luxurious banquet (used again in Mk 12:39).
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Robertson adds "Herodias stooped this low to degrade her own daughter like a common hetaira in order to carry out her set purpose against John. The maudlin group lounging on the divans were thrilled by the licentious dance of the half-naked princess.The maudlin group lounging on the divans were thrilled by the licentious dance of the half-naked princess. Gould writes "“Such dancing was an almost unprecedented thing for women of rank, or even respectability. It was mimetic and licentious, and performed by professionals” She pleased Herod and his dinner guests - This is a banquet and wine was undoubtedly flowing freely which always clouds one's judgment. In this case Herod yielded to his fleshly instincts by being pleased by his own stepdaughter's dance! This man was morally sick! BDAG on pleased (aresko) says "Salome, daughter of Herodias, pleases Herod and his company, and in keeping w. Mediterranean reciprocity system receives her award, in this instance a grisly one." MacArthur suggests that pleased is "a euphemism for “sexually aroused." That is possible and when combined with an inebriated state explains his rash, foolish statement that follows. and the king said to the girl - As noted this girl is Salome, daughter of Herodias. Hiebert has a fascinating comment on the daughter's dance - The climax of the entertainment was a solo dance by the daughter of Herodias herself. The expression indicates the unusual fact. Such solo dances were grossly suggestive pantomimic representations, comparable to a striptease act in a modern nightclub. They were regularly performed by professional entertainers of low moral character, and it was an almost unprecedented thing for Salome to perform such a dance before Herod’s guests. Some have indeed questioned the accuracy of the biblical account, but Rawlinson replies that the occurrence is “not wholly incredible, however outrageous, to those who know anything of the morals of Oriental courts, or of Herod’s family in particular.” Ask me for whatever you want and I will give it to you - Ask is a command in the aorist imperative signifying ask without delay. The snare of the trap had sprung and Herod was trapped. The qualification of whatever opened the "trap door!" Morison - A most extravagant promise, in which one can easily trace the infatuating effect of voluptuous indulgence, and vanity, and ostentation. Stein points out that "The latter recalls the words of King Ahasuerus to Esther in Esther 5:3, 6; 7:2 (cf. also 1 Kings 13:8; Luke 19:8). The language is surely hyperbolic, but it does imply that Herod would grant just about anything that the girl asked. " (BECT-Mk)
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Robertson - The drunken Tetrarch had been caught in the net of Herodias. It was a public promise. Related Resources: Herodias - all the women of the Bible Who was Herodias in the Bible? | GotQuestions.org Why was John the Baptist beheaded? | GotQuestions.org Who was Herod Antipas? | GotQuestions.org Who was Salome in the Bible? | GotQuestions.org Are there beheadings recorded in the Bible? | GotQuestions.org Mark 6:23 And he swore to her, "Whatever you ask of me, I will give it to you; up to half of my kingdom." And he swore to her - 1Sa 28:10 2Ki 6:31 Mt 5:34-37 14:7 Whatever - Es 5:3,6 7:2 Pr 6:2 Mt 4:9 Mark 6 Resources - Multiple Sermons and Commentaries HEROD'S FOOLISH OATH Related Passages: Esther 5:3+ Then the king said to her, “What is troubling you, Queen Esther? And what is your request? Even to half of the kingdom it shall be given to you.” Esther 7:2+ And the king said to Esther on the second day also as they drank their wine at the banquet, “What is your petition, Queen Esther? It shall be granted you. And what is your request? Even to half of the kingdom it shall be done.” And he swore to her - Herod seals his pretentious promise with a foolish oath! In other words Herod put himself under oath in front of all his prominent guests! One wonders what the Roman emperor would have thought had he heard Herod's offer?
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Robertson - A spy, scout, lookout, and often executioner. It was used of the bodyguard of the Roman emperor and so for one of Herod’s spies. He was used to do errands of this sort and it was soon done. It was a gruesome job, but he soon brought John’s head to the damsel, apparently in the presence of all, and she took it to her mother. This miserable Tetrarch, the slave of Herodias, was now the slave of his fears. He is haunted by the ghost of John and shudders at the reports of the work of Jesus. And he went and had him beheaded in the prison - The executioner manifested unhesitating obedience to carry out this evil deed. Brian Bell - No miracles were brought about for John’s deliverance. Never be shocked that good christians die. So our friend John left his prison for paradise, by 1 sudden strike of the sword. Which still happens today in the persecution of Christians around our world. (See the persecuted church or Voice of Martyrs)
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Robertson says gathered together is a "Vivid historical present." In other words gathered together is in the present tense which is the historical present which describes a past event as though it were actually taking place. The idea is that the present tense in this context is a pictorial tense, displaying the action vividly before our eyes. In English we often use the historical present when recounting personal experiences such as "then he says to me" (describing something said in the past but expressing it as if in the present). The Gospel of Mark frequently uses historical present - see peculiarities of Mark. and they reported to Him all that they had done and taught - They had done would refer to the signs and wonders God allowed them to perform. Taught refers to the preaching of the Gospel to repent and believe.Mark 6:13+ says "they were casting out many demons and were anointing with oil many sick people and healing them." How long had they been teaching the word and performing miracles? None of the Gospels tell us. This must have been an exciting time as they reported to Jesus their deeds and doctrine.
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Robertson says "Surely it is easier to conceive that Jesus wrought two such miracles than to hold that Mark and Matthew have made such a jumble of the whole business." Kophinos - 6x - Matt. 14:20; Matt. 16:9; Mk. 6:43; Mk. 8:19; Lk. 9:17; Jn. 6:13. Twice in Septuatint - Jdg 6:19, Ps 81:6. Spurgeon said, “Come, then, weary hungry sinner. You have nothing to do but to take Christ…Open your mouth and receive the food! Faith to receive what Christ provides is all that is needed.” (Spurgeon, “The Miracle of the Loaves,” #1218). Spurgeon on CLEANING UP. There must be a cleaning up after every banquet. They went round and gathered up the fragments that remained and found 12 baskets full. This, as has often been remarked, teaches us economy in everything that we do for God—not economy as to giving to Him—but as to the use of the Lord’s money. Break your alabaster boxes and pour out the sacred nard with blessed wastefulness, for that very wastefulness is the sweetness of the gift. But when God entrusts you with any means to use for Him, use those means with discretion. When we have money given to us for use in God’s cause, we should be more careful with it than if it were our own. And the same rule applies to other matters. Ministers, when God gives them a good time in their studies and they read the Word and it opens up before them, should keep notes of what comes to them. The wind does not always blow alike, and it is well to grind your wheat when the mill will work. You should put up your sails and let your boat fly along when you have a good, favoring breeze—and this may make up for dead calms. Economically put by the fragments that remain after you have fed next Sunday’s congregation, that there may be something for hard times, when your head aches and you are dull and heavy in pulpit preparations. (The Miracle of the Loaves) THOUGHT - God will shatter the pint-sized expectations of what His followers can do if they would learn to bring Him what they have already been given. “Little is much when God is in it.” When Christians are willing to offer their lives sacrificially, relinquishing their hold on whatever God has given them in terms of time, money, talents, etc., God will use these ordinary things to create extraordinary things. Christians must never believe their resources are too little to serve God. God delights in taking a humble, seemingly insignificant person and using him or her for His glory (see 1 Corinthians 1:27). (Gotquestions)
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Robertson - This remarkable miracle is recorded by all Four Gospels, a nature miracle that only God can work. No talk about accelerating natural processes will explain this miracle. And three eyewitnesses report it: the Logia of Matthew, the eyes of Peter in Mark, the witness of John the Beloved Disciple (Gould). The evidence is overwhelming. In spite of their people's rejection Jesus "generously fed them anyway, thereby providing a vivid illustration of God’s common grace (What is common grace?), in which “He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Mt. 5:45+)." (MacArthur) QUESTION - What can we learn from Jesus’ feeding of the 5,000? Answer: Aside from the resurrection, the story of Jesus feeding the 5,000 is the only miracle recorded in all four Gospels. Obviously, the Gospel writers considered this a significant miracle. When Christ fed the masses that day, He began with only “five barley loaves and two fish,” borrowed from a boy’s lunch (John 6:9). To feed 5,000 people with five loaves and two fish is indeed miraculous, but the Greek term used in Matthew 14:21 specifies males, and Matthew further emphasizes the point by adding, “Besides women and children.” Many Bible scholars believe the actual number fed that day could have been 15,000—20,000 people. Jesus’ disciples had wanted to send the people away because evening was approaching and they were in a remote place (Matthew 14:15). They knew the people needed to reach surrounding villages soon to buy food, find lodging, etc., or they would likely go hungry (Mark 6:36). But Christ had a better idea: “You give them something to eat” (Matthew 14:16). At this point, the disciples should have recalled the many miracles they had seen Jesus do. Perhaps some of them did, but Andrew asked, “What are [five loaves and two fish] for so many?” (John 6:9). And Philip exclaimed, “It would take more than half a year’s wages to buy enough bread for each one to have a bite!” (verse 7). Jesus called for the bread and fish to be brought to Him (Matthew 14:18). He then gave thanks for the meal, broke the bread, and gave it to His disciples to give to the crowd. Amazingly, the entire multitude was fed with that small meal. Jesus provided “as much as they wanted” (John 6:11), and “they all ate and were satisfied” (Matthew 14:20). Christ did not just meet the need; He lavished them with so much food that there were “twelve baskets full of broken pieces and of the fish” left over (Mark 6:43). God will shatter the pint-sized expectations of what His followers can do if they would learn to bring Him what they have already been given. “Little is much when God is in it.” When Christians are willing to offer their lives sacrificially, relinquishing their hold on whatever God has given them in terms of time, money, talents, etc., God will use these ordinary things to create extraordinary things. Christians must never believe their resources are too little to serve God. God delights in taking a humble, seemingly insignificant person and using him or her for His glory (see 1 Corinthians 1:27). Philip’s mind immediately ran to the cost of the project. He quickly calculated how many man-hours of work it would take to feed all those people; he saw the task as impossible because he approached it as if everything depended on his own work. Jesus’ approach was different. Jesus bypassed all human effort and did the impossible. It’s “‘not by might nor by power, but by my Spirit,’ says the LORD Almighty” (Zechariah 4:6). It is noteworthy that Jesus fed the people through the agency of His disciples. He could have simply snapped His fingers and caused everyone present to have a meal, but He didn’t. Instead, He “gave . . . to his disciples to distribute to the people” (Mark 6:41). In this way, the disciples had to trust the Lord for everything they distributed. They could only give as they received. Philip, Andrew, and the rest were put in a position of total dependence upon the Lord for the supply. God still uses people the same way today. Christians should also be reminded that their problems are never too large (the “many” of John 6:9) for God to handle. Surely, Andrew was wondering, “What good are we going to do with only five loaves and two fish?” Of course, theoretically, believers know God can easily multiply whatever He wants, to feed as many people as He wants—He is God. The problem comes when we are faced with a practical outworking of the theory; we tend to doubt that God will want to meet our need. There is a foreshadowing of Christ’s miracle in the life of Elisha in 2 Kings. Elisha told his servant to feed the people gathered there, although there was not enough food for the hundred men. One of the men said, “How can I set this before a hundred men?” (2 Kings 4:42–43) In the end, however, the men not only had enough to eat, but “they ate and had some left” (2 Kings 4:44). Isn’t that just like God? He says He will do more than provide for His people; He will give an abundance (Psalm 132:15). Christians must bring their lives to God in a spirit of obedience and sacrifice, no matter how insignificant they may think their gifts or talents are (Romans 12:1). When doing so, expect God to do far beyond what can be imagined (Ephesians 3:20). Also, Christians should trust that God not only wants to meet the needs of His children, but He wants to lavish His children with spiritual blessings, even to overflowing (Psalm 23:5). (SOURCE - GotQuestions.org) Related Resource: What were the miracles of Jesus? What miracles did Jesus perform? Mark 6:45 Immediately Jesus made His disciples get into the boat and go ahead of Him to the other side to Bethsaida, while He Himself was sending the crowd away. Wuest And immediately, He compelled His disciples to go on board the boat and precede Him to the other side, to Bethsaida, while He dismisses the crowd. NET Mark 6:45 Immediately Jesus made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd. NLT Mark 6:45 Immediately after this, Jesus insisted that his disciples get back into the boat and head across the lake to Bethsaida, while he sent the people home. ESV Mark 6:45 Immediately he made his disciples get into the boat and go before him to the other side, to Bethsaida, while he dismissed the crowd. NIV Mark 6:45 Immediately Jesus made his disciples get into the boat and go on ahead of him to Bethsaida, while he dismissed the crowd. GNT Mark 6:45 Καὶ εὐθὺς ἠνάγκασεν τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ πλοῖον καὶ προάγειν εἰς τὸ πέραν πρὸς Βηθσαϊδάν, ἕως αὐτὸς ἀπολύει τὸν ὄχλον. KJV Mark 6:45 And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people. YLT Mark 6:45 And immediately he constrained his disciples to go into the boat, and to go before to the other side, unto Bethsaida, till he may let the multitude away, ASV Mark 6:45 And straightway he constrained his disciples to enter into the boat, and to go before him unto the other side to Bethsaida, while he himself sendeth the multitude away. CSB Mark 6:45 Immediately He made His disciples get into the boat and go ahead of Him to the other side, to Bethsaida, while He dismissed the crowd. Immediately - Mt 14:22-33 Joh 6:15-17,18-21 Bethsaida - Mt 11:21, 23. Joh 12:21 Mk 8:22 Lu 10:13 Mark 6 Resources - Multiple Sermons and Commentaries Simple Outline on Mark 6 - Jesus Teaching, Sending, Mourning, Feeding, Walking and Touching Mark 6:1-6 Jesus' Teaching Astonished and Scandalized = Unbelief in Nazareth Mark 6:7-13 Jesus Sends Twelve in Pairs Giving them Instructions and Authority Mark 6:14-29 John the Baptist Beheaded Fate Mark 6:30-44 - Jesus Feeds Five thousand Mark 6:45–52 Jesus Walks on the water Mark 6:53–56 Jesus Heals by Touching Related Passage: Matthew 14:22+ + + Immediately He made (anagkazo) the disciples get into the boat and go ahead of Him to the other side, while He sent the crowds away. John 6:15+ + + So Jesus, perceiving that they were intending to come and take Him by force to make Him king, withdrew again to the mountain by Himself alone. 16 Now when evening came, His disciples went down to the sea, 17 and after getting into a boat, they started to cross the sea to Capernaum. It had already become dark, and Jesus had not yet come to them. IMMEDIATELY JESUS COMPELS DISCIPLES TO SAIL TO OTHER SIDE John explains why He compelled the disciples to leave and dispersed the crowd - this also sets the stage for Jesus famous teaching that He Himself was the true "Bread of Life." "Therefore when the people saw the sign which He had performed, they said, “This is truly the Prophet who is to come into the world.” 15 So Jesus, perceiving that they were intending to come and take Him by force to make Him king, withdrew again to the mountain by Himself alone" (John 6:14-15+)
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Robertson - This is Bethsaida on the Western side, not Bethsaida Julias on the Eastern side where they had just been (Luke 9:10) Mark with the present indicative sending [apoluei] pictures Jesus as personally engaged in persuading the crowds to go away now. John 6:14. explains this activity of Jesus. The crowds had become so excited that they were in the mood to start a revolution against the Roman government and proclaim Jesus king. Robertson has an interesting note on why Jesus sent the disciples ahead of Him - (Jesus wanted) to get them out of this atmosphere of overwrought excitement with a political twist (that the crowd might seek to make Him king) to the whole conception of the Messianic Kingdom. They were in grave danger of being swept off their feet and falling heedlessly into the Pharisaic conception and so defeating the whole teaching and training of Jesus with them. To this pass things had come one year before the Crucifixion. He had done his best to help and bless the crowds and lost his chance to rest. No one really understood Jesus, not the crowds, not the disciples. Jesus needed the Father to stay and steady him. The devil had come again to tempt him with world dominion in league with the Pharisees, the populace, and the devil in the background. Hiebert on Bethsaida - The location of this Bethsaida has been much discussed. That morning, according to Luke 9:10, Jesus and the Twelve had sailed toward Bethsaida, near which the feeding of the five thousand took place. This was Bethsaida-Julius, east of Jordan. But since John noted that the boat that night was headed toward Capernaum (Mk 6:17), and the boat actually landed on the western shore, where was this Bethsaida located? Two different answers have been given. Those who hold that there was only one Bethsaida understand the order to the disciples to mean that they were to cross the narrow bay to Bethsaida-Julius, where Jesus was expected to meet them, but that a strong northeastern wind suddenly came up and forced the boat toward the western shore. Others hold that there was another city named Bethsaida, called “Bethsaida of Galilee” (John 12:21), located near Capernaum, so that the direction could be spoken of as being either toward Bethsaida or Capernaum. It is not improbable that there should be two places named Bethsaida (Fishing House) on the shores of the lake, one in Galilee and the other in the tetrarchy of Philip. It must be admitted that we have no such direct evidence for a western Bethsaida as we have for Bethsaida-Julius, and the view of two Bethsaidas is now abandoned by many scholars. These scholars hold that the designation “Bethsaida of Galilee” is due to the fact that the city had spread across the Jordan. But other scholars insist that “the various Gospel narratives require, in the movements recorded, a western as well as an eastern Bethsaida, otherwise all is confused and unintelligible.” Bethsaida clearly seems to be a town close to Capernaum. According to Matthew 11:20–24, Jesus upbraided Chorazin, Bethsaida, and Capernaum for their failure to repent although “most of his mighty works were do ne” in them. This Bethsaida is clearly a Jewish city, not a Gentile place like Bethsaida-Julius. Since all the disciples, except Judas Iscariot, seem to have been Galileans (Acts 1:11), it seems improbable that Peter, Andrew, and Philip were all natives of the Bethsaida of Gaulanitis (John 1:44). Ruins of other towns near Capernaum make a western Bethsaida very probable. Christie argues that a western Bethsaida is supported by the fact that tradition in the early Christian centuries mistakenly located the place of the feeding of the five thousand on the western side, holding that the similarity of the place names was the connecting link. The existence of two Bethsaidas seems best to harmonize all the data. (The Gospel of Mark - An Expositional Commentary) Immediately (2117) (euthus) used as adverb to mean immediately, right away, at once. - 5x in Mark 6 - Mk. 6:25; Mk. 6:27; Mk. 6:45; Mk. 6:50; Mk. 6:54; Made (compelled, forced) (315)(anagkazo from anagke - compelling need requiring immediate action) refers to an inner or outer compulsion for someone to act in a certain manner (Gal 2:3, 14, 6:12, Acts 26:11), and to do so with a sense of urgency (as a pressing necessity). Anagkazo conveys the idea of to urge strongly in Mt 14:23. It conveys the idea of an inward feeling of obligation in Acts 28:19. This word was used in surgery of force to reduce dislocations, etc. (Liddell-Scott). Thayer on anagkazo - to necessitate, compel, drive to, constrain, whether by force, threats, etc., or by persuasion, entreaties, etc., or by other means Confident Hindu - You may remember Rao, the Hindu holy man who flirted with fame in 1966. The old mystic believed he could walk on water. He was so confident in his own spiritual power that he announced he would perform the feat before a live audience. He sold tickets at $100 apiece. Bombay’s elite turned out en masse to behold the spectacle. The event was held in a large garden with a deep pool. A crowd of more than 600 had assembled. The white-bearded yogi appeared in flowing robes and stepped confidently to the edge of the pool. He paused to pray silently. A reverent hush fell on the crowd. Rao opened his eyes, looked heavenward, and boldly stepped forward. With an awkward splash he disappeared beneath the water. Sputtering and red-faced, the holy man struggled to pull himself out of the water. Trembling with rage, he shook his finger at the silent, embarrassed crowd. “One of you,” Rao bellowed indignantly, “is an unbeliever!” - John MacArthur, in Tabletalk, April, 1990, p. 10 Question: What was the meaning of Jesus walking on water? Answer: The miracle of Jesus walking on the water, recorded in three of the Gospels (Matthew 14:22–36; Mark 6:45–56; John 6:16–21), came on the heels of His miraculous feeding of the 5,000 with only five loaves of bread and two fish (Matthew 14:17). But it was the miracle of Jesus walking on the water that, more than any other, convinced Jesus’ disciples that He was indeed the Son of God (Matthew 14:32–33). The story unfolds at the Sea of Galilee, which lies in the lower portion of the Jordan Valley in a mountain range that rises to 4,000 feet above sea level. The lake itself is 700 feet below the Mediterranean Sea. One of the more noteworthy aspects of this body of water is that it is greatly susceptible to sudden and extremely violent storms. These storms are caused by the cold air rushing down from the mountains surrounding it and colliding with the warm, moist air rising off the surface of the water itself. “When evening came, his disciples went down to the lake, where they got into a boat and set off across the lake for Capernaum. By now it was dark, and Jesus had not yet joined them. A strong wind was blowing and the waters grew rough. When they had rowed three or three and a half miles, they saw Jesus approaching the boat, walking on the water; and they were terrified. But he said to them, ‘It is I; don’t be afraid.’ Then they were willing to take him into the boat, and immediately the boat reached the shore where they were heading” (John 6:16–21). There are several significant points to recognize about this miracle. First, Matthew tells us that “the boat was already a considerable distance from land, buffeted by the waves because the wind was against it. During the fourth watch of the night Jesus went out to them, walking on the lake” (Matthew 14:24–25). Though they were only to travel a short distance, the storm was so violent that, despite all their efforts to control their boat, the storm had driven them nearly four miles out into the very midst of the sea. Being the fourth watch of the night (3:00 AM to 6:00 AM), they had been rowing and straining at their oars for approaching nine hours! They were totally exhausted. Mark tells us that, when the disciples saw Jesus walking on the lake, they thought He was a ghost. They cried out, because they all saw Him and were terrified (Mark 6:48–50). And this brings us to the second significant point of this miracle. Jesus always comes to us in the storms of life. This is reminiscent of the words of God to Isaiah: “When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you” (Isaiah 43:2). The Lord may not come at the time we think He should come, because He knows when we need Him the most. Jesus had waited until the boat was as far from land as possible, when all their hope was gone. In essence, Jesus was testing the disciples’ faith, and this meant removing every human prop. Why did Jesus walk on the water? To show His disciples that the very thing they feared, the raging, seething sea, was merely a set of steps for Him to come to them. Often we fear the difficult experiences of life such as illness, loss of loved ones, and financial hardships only to discover that these experiences can bring Jesus closer to us. But we have to ask, why did they not recognize Jesus? The answer is they were not looking for Him. Had they been waiting by faith, they would have known Him instantly. Instead, they jumped to the false conclusion that His appearance was that of a ghost. The point is this: fear and faith cannot live in the same heart, for fear frequently blinds the eyes to the presence of the Lord. The third significant point is that Jesus proved Himself to be in command of the elements, something only God can do. He revealed this truth to the disciples who recognized His divinity and responded with a confession of faith in Jesus as God: “The wind died down. Then those who were in the boat worshiped him, saying, ‘Truly you are the Son of God’” (Matthew 14:32–33). This was the first time Jesus was called the Son of God by the disciples, a statement that, in fact, built on what they had said earlier about Him in Matthew 8:27: “What kind of man is this? Even the winds and the waves obey him.” Here they answer their own question: “Truly you are the Son of God.” Though they had a long way to go in their spiritual understanding, the disciples were growing in their faith in the Lord. Also, this was the first time the disciples are said to have worshiped Jesus. In Matthew 2:11, the magi from the East worshiped Jesus. Later, a leper is said to have worshiped Jesus (Matthew 8:2). A synagogue ruler does the same thing in Matthew 9:18. But this is the first time the disciples worshiped Him. It is also important to note that their worship is joined to their confession (Matthew 14:33). And this is what worship is, acknowledging who God is and praising Him both for who He is and for what He has done. It was in this story that the disciples took the first step and worshiped Jesus as the Son of God. (Source - Gotquestions) CHRIST OVERCOMES FEAR Mark 6:45–56 People fear many things. Here are seven well-known fears: (1) The past, (2) The future, (3) Mistakes, (4) People, (5) Sickness, (6) Loneliness, and (7) Death. 1. THE MASTER’S PRAYER—vv. 45–46 2. THE MASTER’S POWER—vv. 47–50 3. THE MASTER’S PRESENCE—vv. 51–52 4. THE MASTER’S PERSONALITY—vv. 53–56 Faith and fear just do not mix! If you have too much fear, it will destroy your faith. If you have much faith, it will destroy your fears. Allow Christ to fill your heart with faith, then all your fears will disappear. (Croft Pentz) After obedience—what? And straightway He constrained His disciples to get into the ship, and to go to the other side.… Mark 6:45–52 . We are apt to imagine that if Jesus Christ constrains us, and we obey Him, He will lead us to great success. We must never put our dreams of success as God’s purpose for us; His purpose may be exactly the opposite. We have an idea that God is leading us to a particular end, a desired goal; He is not. The question of getting to a particular end is a mere incident. What we call the process, God calls the end. What is my dream of God’s purpose? His purpose is that I depend on Him and on His power now. If I can stay in the middle of the turmoil calm and unperplexed, that is the end of the purpose of God. God is not working towards a particular finish; His end is the process—that I see Him walking on the waves, no shore in sight, no success, no goal, just the absolute certainty that it is all right because I see Him walking on the sea. It is the process, not the end, which is glorifying to God. God’s training is for now, not presently. His purpose is for this minute, not for something in the future. We have nothing to do with the afterwards of obedience; we get wrong when we think of the afterwards. What men call training and preparation, God calls the end. God’s end is to enable me to see that He can walk on the chaos of my life just now. If we have a further end in view, we do not pay sufficient attention to the immediate present; but if we realize that obedience is the end, then each moment as it comes is precious. (Oswald Chambers) After Obedience—What? Mark 6:45-52 1. Constrained by Christ And straightway He constrained His disciples to get into the ship, and to go to the other side. . . . (Mark 6:45) We are apt to imagine that if Jesus Christ constrains us and we obey Him, He will lead us to great success; but He does not. We would have thought these men would have had a most successful time, but their obedience led them into a great disaster. If our Lord has ever constrained you, and you obeyed Him, what was your dream of His purpose? Never put your dream of success as God’s purpose for you; His purpose may be exactly the opposite. 2. Consternation by Obedience And He saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night He cometh unto them, walking upon the sea, and would have passed by them. (Mark 6:48) The obedience of the disciples led them into the greatest trouble they had known. Jesus did not go with them, a storm came, and they were at their wits’ end—“the ship was in the midst of the sea, and He alone on the land.” They thought they were going straight to the other aide: Jesus knew they would face a storm in the centre of the lake. Each one of us has had similar experiences—“I did obey God’s voice; I am sure He led me to do this and that,” and yet these very things have led to consternation in our lives. Beware of saying the devil deceived you. It is as true for saints as for anyone else that “there is a way which seemeth right unto a man, but the end thereof are the ways of death.” We have nothing whatever to do with what men call success or failure. If God’s command is clear, and the constraint of His Spirit is clear, we have nothing to do with the result of our obedience. The purpose of God in calling us is not something in the future, but this very minute—“Now is the accepted time,” always now; God’s training is for now, not presently. The ultimate issue will be manifested presently, but we have nothing to do with the afterwards of obedience. We get wrong when we think of the afterwards, the purpose of God is our obedience. Never have a material end in your mind and imagine that God is working towards that by means of your obedience; that is man’s way of looking at things. What man calls training and preparation, God calls the end. The end God has in mind is to enable us to see that He can walk on the chaos of our lives just now. “He is there”! The first time we saw Him we were terrified; the “other side” was covered with clouds, the surroundings became wild, and the wind contrary. With how many is the wind contrary these days! There was no point of rest for the natural mind of the disciples as to what Jesus was after—it was the deep, the dark, and the dreadful: our Lord’s purpose was that they should see Him walking on the sea. We have an idea that God is leading us to a certain goal; He is not. The question of getting to a particular end is a mere incident. “For I know the plans that I am planning for you, saith the Lord, plans of welfare, and not of calamity, to give you an expected end” (see Jeremiah 29:11). What men call the process, God calls the end. If you can stay in the midst of the turmoil unperplexed and calm because you see Jesus, that is God’s purpose in your life; not that you may be able to say, “I have done this and that and now it’s all right.” God’s purpose for you is that you depend upon Him and His power now; that you see Him walking on the waves—no shore in sight, no success, just the absolute certainty that it is all right because you see Him. 3. Confused by Calm And He went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. (Mark 6:51) After we have obeyed there is a sudden calm, and unless we are well taught by the Spirit of God, we are afraid of this calm and imagine it is a preparation for some tremendous strain. “For they understood not concerning [rv] the loaves: for their heart was hardened.”The way our heart is hardened is by sticking to our convictions instead of to Christ. Look back at your life with God and you will find that He has made havoc of your convictions, and now the one thing that looms larger and larger is Jesus Christ and Him only, God and God only. “And this is life eternal, that they might know Thee the only true God.” Convictions and creeds are always about God; eternal life is to know Him. “Let not your heart be troubled.” When we dream of ourselves in God’s service our hearts do get troubled—“I think this is what God is preparing me for.” God is not preparing you for anything, obedience is its own end in the purpose of God; be faithful to Him. Never say, “I wonder what God is doing with me just now.” That is no business of yours, and the Spirit of God will never give you an answer. If you are spiritual I defy you to tell anyone what God is preparing you for; the preparation is His end. Can I see Jesus in my present circumstances? Is it an obscure farther shore, with wild waves between? can I see Him walking on the waves? Is it a fiery furnace? can I see Him walking in the midst of the fire? Is it a placid, commonplace day? can I see Him there? If so, that is the perpetual mystery of the guidance of God, that is Eternal Life. We have to be transformed by the renewing of our mind, that we may “prove what is the will of God, even the thing which is good and acceptable and perfect” (rv mg), not the thing that is going to be acceptable, but which is good and acceptable and perfect now. If we have a further end in view we do not pay sufficient attention to the immediate minute; when we know that obedience is the end, then every moment is the most precious. (Oswald Chambers - God's Workmanship) He Who Made the Physical Laws Can Bypass Them Key Verses: Mark 6:45–52 I. They Wanted to Make Him King A. After miraculously feeding the 5,000 Jesus could see that the populace intended to make Him king by force (John 6:15). B.They did not realize that His First Coming was for the purpose of establishing His spiritual kingdom in their hearts (Luke 17:20, 21) rather than political freedom for Israel. C.Their subjugation to the Romans was not as disabling as their sin. D. Their desire to humanly elevate Him to kingship was exactly the opposite of what He had come to accomplish. He had come to bear the cross, not to wear the crown. E.Unfortunately, the disciples also entertained self-aggrandizing ideas of power (Matt. 20:20–28; Mark 10:35–45). F.Upon this occasion, Mark records that Jesus had to actually force the disciples to get into the boat and sail to the other side of the lake while He dismissed the crowds and went to a nearby mountain to pray (Mark 6:45, 46). II. The Apostles Made Slow Progress Until Jesus’ Sudden Appearance A.Although the disciples rowed for nine hours, they hardly managed to go two miles distance because of the wind. B.The believer’s progress may well be much slower and rougher when he is forced by His Lord to proceed in a certain path. C.Jesus, however, was following the scene with His far-reaching eye. He never loses sight of a disciple in a storm. D.He then decided to intervene when least expected and in a humanly impossible way, by walking to them on the water. E.When they saw Him, they thought He was a phantom, and instead of being comforted, they were afraid. 1. When the angel appeared to Zacharias to tell him about Elizabeth’s son, Zacharias was afraid (Luke 1:11, 12). 2. Mary, likewise, feared the appearance of a supernatural being (Luke 1:30). 3.The angel also told the shepherds to “Fear not” when he came upon them in the fields around Bethlehem (Luke 2:10). III. This Miracle Is Proof of Christ’s Deity A. Man can make a boat that will sail on water, but only God can walk on the water by his own power. B. John 1:3 declares that “All things were made by him; and without him was not anything made that was made.” Jesus Himself is creator of the universe. C. It was therefore easy for Him to bypass His own laws of nature at will. Jesus, being God (Col. 2:9), could walk on water as easily as on solid ground. IV. Why Did the Lord Permit the Storm? A. The disciples agreed with the crowd who wanted to acclaim Jesus as a human king. He sent them into a storm to focus their attention on spiritual reality. B. Jesus separated Himself from the disciples temporarily to show them what would happen after He had ascended into heaven. Our encounters with early difficulties fit us for later service. C. Moreover, the disciples were ready to receive His supernatural aid after their human attempts proved futile. Jesus gave them time to see their own helplessness. D.The waves signify our difficulties which Jesus uses as the means to teach us. Our trials then become His avenue to our hearts. E.Unrecognized, Jesus brings fear; but recognized, He brings relief. (NT Sermon Starters) Nature’s Fury—God’s Faithfulness By Dr. Kevin Riggs Scripture: Mark 6:45–52, especially verse 51 Then He went up into the boat to them, and the wind ceased. And they were greatly amazed in themselves beyond measure, and marveled. Introduction: Hurricane Wilma hit Florida in mid-October, 2005, killing twenty-one people. After the storm a meteorologist explained how Wilma had cleaned out the atmosphere. This got me thinking. Could “cleaning out the atmosphere” be part of the reason God allows storms in the first place? What about personal storms? Why does God allow storms to happen in our lives? Could it be to clean out the junk in our lives? The story of Jesus walking on water gives us some guidance on the topic. 1. Jesus Watches Over Us, Even When We Are Unaware. The word “strain” in verse 48 carries the idea of being tormented. Where was Jesus while they were fighting for their lives? He was watching them, fully aware of what was taking place. For reasons unknown you are in the middle of a storm. Jesus seems like He is a million miles away. But in reality, He is standing on the side of a mountain, looking out at you, and looking out for you. But why does Jesus wait so long to help? Why did He allow His disciples to go through so much pain before He intervened? 2. We Have to Reach the End of Our Own Strength Before We Will Allow Jesus to Take Over. Nowhere in the story do you see the disciples praying, or crying out to Jesus for help. They just keep rowing, doing things their own way, wearing themselves out (v. 48). What storm are you in? Are you trying to solve the problem on your own? Quit tormenting yourself. Quit wearing yourself out. Allow Jesus to get in the boat and take the controls. 3. Jesus Waits to Intervene So We Will Recognize Him When He Does Intervene. In the middle of their storm, trying to do things their own way, “… He (Jesus) came to them, walking on the sea, and would have passed them by. And when they saw Him walking on the sea, they supposed it was a ghost …” (6:48–49). The phrase, “would have passed them by,” is better translated, “He intended to pass their way.” Jesus was not trying to walk by them without being seen, rather He was walking toward them, but they did not recognize Him; as a result, they were afraid. 4. When We Fail to Recognize Jesus, We Live in Fear. We fear the worst because we fail to recognize who Jesus is, and then, when Jesus does show up, it scares us even more. But notice; in the middle of their storm, in the midst of their fear, Jesus said to His disciples, “Be of good cheer! It is I; do not be afraid” (6:50). The disciples did not recognize Jesus, so Jesus told them exactly who He was. The phrase, “It is I,” literally reads, “I am.” Jesus was claiming to be God … and this time the disciples got it! When they finally “got it,” the storm died down. 5. Once You “Get It” (Jesus Is God), Your Storm Becomes Nothing but a Shower. Until you invite Jesus to climb into your boat and take the oars of your life, you will always be at the mercy of the storm. The storms of life may have blown you off course, but right now Jesus is walking toward you. Recognize who He is. Allow Him to come aboard, and the direction you were going in will become the destiny He has for you. 6. Not All the Storms You Face in Life Are Your Own Fault. The only reason the disciples were in a storm was because Jesus made them get into the boat and sent them on their way. The storm was not their fault; but there they were, right in the middle of a hurricane. Jesus used the storm to drive the disciples to Himself. Conclusion: Sometimes things happen in your life in which you have no control. But in the middle of nature’s fury, Jesus is faithful. You may not be able to control the situation, but you can control your attitude and your reactions. It may not be your fault that you are in the mess you are in, but it will be your faith that gets you out. Training of the Twelve - A B Bruce THE STORM MATT. 14:24–33; MARK 6:45–52; JOHN 6:16–21 “In perils in the wilderness, in perils in the sea,” wrote Paul, describing the varied hardships encountered by himself in the prosecution of his great work as the apostle of the Gentiles. Such perils meet together in this crisis in the life of Jesus. He has just saved himself from the dangerous enthusiasm manifested by the thoughtless multitude after the miraculous repast in the desert; and now, a few hours later, a still greater disaster threatens to befall Him. His twelve chosen disciples, whom He had hurriedly sent off in a boat, that they might not encourage the people in their foolish project, have been overtaken in a storm while He is alone on the mountain praying, and are in imminent danger of being drowned. His contrivance for escaping one evil has involved Him in a worse; and it seems as if, by a combination of mischances, He were to be suddenly deprived of all His followers, both true and false, at once, and left utterly alone, as in the last great crisis. The Messianic King watching on those heights, like a general on the day of battle, is indeed hard pressed, and the battle is going against Him. But the Captain of salvation is equal to the emergency; and however sorely perplexed He may be for a season, He will be victorious in the end. The Sea of Galilee, though but a small sheet of water, some thirteen miles long by six broad, is liable to be visited by sharp, sudden squalls, probably due to its situation. It lies in a deep hollow of volcanic origin, bounded on either side by steep ranges of hills rising above the water-level from one to two thousand feet. The difference of temperature at the top and bottom of these hills is very considerable. Up on the tablelands above the air is cool and bracing; down at the margin of the lake, which lies seven hundred feet below the level of the ocean, the climate is tropical. The storms caused by this inequality of temperature are tropical in violence. They come sweeping down the ravines upon the water; and in a moment the lake, calm as glass before, becomes from end to end white with foam, whilst the waves rise into the air in columns of spray. Two such storms of wind were encountered by the twelve after they had become disciples, probably within the same year; the one with which we are concerned at present, and an earlier one on the occasion of a visit to Gadara. Both happened by night, and both were exceedingly violent. In the first storm, we are told, the ship was covered with the waves, and filled almost to sinking, so that the disciples feared they should perish. The second storm was equally violent, and was of much longer duration. It caught the twelve apparently when they were half-way across, and after the gray of dusk had deepened into the darkness of night. From that time the wind blew with unabated force till daybreak, in the fourth watch, between the hours of three and six in the morning. Some idea of the fury of the blast may be gathered from the fact recorded, that even then they were still little more than half-way over the sea. They had rowed in all only a distance of twenty-five or thirty furlongs, the whole distance in a slanting direction, from the eastern to the western shore, being probably about fifty. During all those weary hours they had done little more, pulling with all their might, than hold their own against wind and waves. All this while what was Jesus doing? In the first storm He had been with His disciples in the ship, sweetly sleeping after the fatigues of the day, “rocked in cradle of the imperious surge.” This time He was absent, and not sleeping; but away up among the mountains alone, watching unto prayer. For He, too, had His own struggle on that tempestuous night; not with the howling winds, but with sorrowful thoughts. That night He, as it were, rehearsed the agony in Gethsemane, and with earnest prayer and absorbing meditation studied the passion sermon which He preached on the morrow. So engrossed was His mind with His own sad thoughts, that the poor disciples were for a season as if forgotten; till at length, at early dawn, looking seawards, He saw them toiling in rowing against the contrary wind, and without a moment’s further delay made haste to their rescue. This storm on the Sea of Galilee, besides being important as a historical fact, possesses also the significance of an emblem. When we consider the time at which it occurred, it is impossible not to connect it in our thoughts with the untoward events of the next day. For the literal storm on the water was succeeded by a spiritual storm on the land, equally sudden and violent, and not less perilous to the souls of the twelve than the other had been to their bodies. The bark containing the precious freight of Christ’s true discipleship was then overtaken by a sudden gust of unpopularity, coming down on it like a squall on a highland loch, and all but upsetting it. The fickle crowd which but the day before would have made Jesus their king, turned away abruptly from Him in disappointment and disgust; and it was not without an effort, as we shall see, that the twelve maintained their steadfastness. They had to pull hard against wind and waves, that they might not be carried headlong to ruin by the tornado of apostasy. There can be little doubt that the two storms,—on the lake and on the shore,—coming so close one on the other, would become associated in the memory of the apostles; and that the literal storm would be stereotyped in their minds as an expressive emblem of the spiritual one, and of all similar trials of faith. The incidents of that fearful night—the watching, the wet, the toil without result, the fatigue, the terror and despair—would abide indelibly in their recollection, the symbolic representation of all the perils and tribulations through which believers must pass on their way to the kingdom of heaven, and especially of those that come upon them while they are yet immature in the faith. Symbolic significance might be discovered specially in three features. The storm took place by night; in the absence of Jesus; and while it lasted all progress was arrested. Storms at sea may happen at all hours of the day, but trials of faith always happen in the night. Were there no darkness there could be no trial. Had the twelve understood Christ’s discourse in Capernaum, the apostasy of the multitude would have seemed to them a light matter. But they did not understand it, and hence the solicitude of their Master lest they too should forsake Him. In all such trials, also, the absence of the Lord to feeling is a constant and most painful feature. Christ is not in the ship while the storm rages by night, and we toil on in rowing unaided, as we think, by His grace, uncheered by His spiritual presence. It was so even with the twelve next day on shore. Their Master, present to their eyes, had vanished out of sight to their understanding. They had not the comfort of comprehending His meaning, while they clung to Him as one who had the words of eternal life. Worst of all, in these trials of faith, with all our rowing, we make no progress; the utmost we can effect is to hold our own, to keep off the rocky shore in the midst of the sea. Happily that is something, yea, it is every thing. For it is not always true that if not going forward we must be going backward. This is an adage for fair weather only. In a time of storm there is such a thing as standing still, and then to do even so much is a great achievement. Is it a small thing to weather the storm, to keep off the rocks, the sands, and the breakers? Vex not the soul of him who is already vexed enough by the buffeting winds, by retailing wise saws about progress and backsliding indiscriminately applied. Instead of playing thus the part of a Job’s friend, rather remind him that the great thing for one in his situation is to endure, to be immovable, to hold fast his moral integrity and his profession of faith, and to keep off the dangerous coasts of immorality and infidelity; and assure him that if he will only pull a little longer, however weary his arm, God will come and calm the wind, and he will forthwith reach the land. The storm on the lake, besides being an apt emblem of the trial of faith, was for the twelve an important lesson in faith, helping to prepare them for the future which awaited them. The temporary absence of their Master was a preparation for His perpetual absence. The miraculous interposition of Jesus at the crisis of their peril was fitted to impress on their minds the conviction that even after He had ascended He would still be with them in the hour of danger. From the ultimate happy issue of a plan which threatened for a time to miscarry, they might further learn to cherish a calm confidence in the government of their exalted Lord, even in midst of most untoward events. They probably concluded, when the storm came on, that Jesus had made a mistake in ordering them to sail away across the lake while He remained behind to dismiss the multitude. The event, however, rebuked this hasty judgment, all ending happily. Their experience in this instance was fitted to teach a lesson for life: not rashly to infer mismanagement or neglect on Christ’s part from temporary mishaps, but to have firm faith in His wise and loving care for His cause and people, and to anticipate a happy issue out of all perplexities; yea, to glory in tribulation, because of the great deliverance which would surely follow. Such strong faith the disciples were far enough from possessing at the time of the storm. They had no expectation that Jesus would come to their rescue; for when He did come, they thought He was a spirit flitting over the water, and cried out in an agony of superstitious terror. Here also we note, in passing, a curious correspondence between the incidents of this crisis and those connected with the final one. The disciples had then as little expectation of seeing their Lord return from the dead as they had now of seeing Him come to them over the sea; and therefore His re-appearance at first frightened rather than comforted them. “They were terrified and affrighted, and supposed that they had seen a spirit.” Good, unlooked for in either case, was turned into evil; and what to faith would have been a source of intense joy, became, through unbelief, only a new cause of alarm. The fact of His not being expected seems to have imposed on Jesus the necessity of using artifice in His manner of approaching His storm-tossed disciples. Mark relates that “He would have passed by then,” affecting strangeness, as we understand it, out of delicate consideration for their weakness. He knew what He would be taken for when first observed; and therefore He wished to attract their attention at a safe distance, fearing lest, by appearing among them at once, He might drive them distracted. He found it needful to be as cautious in announcing His advent to save as men are wont to be in communicating evil tidings: first appearing, as the spectre, as far away as He could be seen; then revealing Himself by His familiar voice uttering the words of comfort, “It is I; be not afraid,” and so obtaining at length a willing reception into the ship.3 The effects which followed the admission of Jesus into the vessel betrayed the twelve into a new manifestation of the weakness of their faith. “The wind ceased: and they were sore amazed in themselves beyond measure, and wondered.” They ought not to have wondered so greatly, after what had happened once before on these same waters, and especially after such a miracle as had been wrought in the wilderness on the previous day. But the storm had blown all thoughts of such things out of their mind, and driven them utterly stupid. “They reflected not on the loaves (nor on the rebuking of the winds), for their heart was hardened.”5 But the most interesting revelation of the mental state of the disciples at the time when Jesus came to their relief, is to be found in the episode concerning Peter related in Matthew’s Gospel. When that disciple understood that the supposed spectre was his beloved Master, he cried, “Lord, if it be Thou, bid me come unto Thee on the water;” and on receiving permission, he forthwith stepped out of the ship into the sea. This was not faith, but simple rashness. It was the rebound of an impetuous, headlong nature from one extreme of utter despair to the opposite extreme of extravagant, reckless joy. What in the other disciples took the tame form of a willingness to receive Jesus into the ship, after they were satisfied it was He who walked on the waters,2 took, in the case of Peter, the form of a romantic, adventurous wish to go out to Jesus where He was, to welcome Him back among them again. The proposal was altogether like the man—generous, enthusiastic, and well-meant, but inconsiderate. And yet that scene showed something more than the weakness of that disciple’s faith. It showed also what is possible to those who believe. If the tendency of weak faith be to sink, the triumph of strong faith is to walk on the waves, glorying in tribulation, and counting it all joy when exposed to divers temptations. It is the privilege of those who are weak in faith, and the duty of all, mindful of human frailty, to pray, “Lead us not into temptation.” But when storms come not of their inviting, and when their ship is upset in midst of the sea, then may Christians trust to the promise, “When thou passest through the waters, I will be with thee;” and if only they have faith, they shall be enabled to tread the rolling billows as if walking on firm land. “He bids me come; His voice I know, And boldly on the waters go, And brave the tempest’s shock. O’er rude temptations now I bound; The billows yield a solid ground, The wave is firm as rock.” Mark 6:46 After bidding them farewell, He left for the mountain to pray. Wuest And having taken leave of them, He went off into the mountain to pray. NET Mark 6:46 After saying good-bye to them, he went to the mountain to pray. NLT Mark 6:46 After telling everyone good-bye, he went up into the hills by himself to pray. ESV Mark 6:46 And after he had taken leave of them, he went up on the mountain to pray. NIV Mark 6:46 After leaving them, he went up on a mountainside to pray. GNT Mark 6:46 καὶ ἀποταξάμενος αὐτοῖς ἀπῆλθεν εἰς τὸ ὄρος προσεύξασθαι. KJV Mark 6:46 And when he had sent them away, he departed into a mountain to pray. YLT Mark 6:46 and having taken leave of them, he went away to the mountain to pray. ASV Mark 6:46 And after he had taken leave of them, he departed into the mountain to pray. CSB Mark 6:46 After He said good-bye to them, He went away to the mountain to pray. Mk 1:35 Mt 6:6 14:23 Lu 6:12 1Pe 2:21 Mark 6 Resources - Multiple Sermons and Commentaries After bidding them farewell - "The verb is apotassō and means “to separate one’s self, withdraw one’s self, to take leave of, bid farewell to.” (Wuest) He left for the mountain to pray - "A long, difficult day spent ministering to the spiritual and physical needs of the multitude left Jesus exhausted. But that hard day drove Jesus to prayer, not from prayer." (Guzik) Earlier Mark recorded In the early morning, while it was still dark, Jesus got up, left the house, and went away to a secluded place, and was praying (proseuchomai) there.(Mk. 1:35+)
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Robertson points out that "Apparently Jesus remained quite a while, some hours, on the beach. “It was now dark and Jesus had not yet come to them” abased on John 6:17+ = "after getting into a boat, they started to cross the sea to Capernaum. It had already become dark, and Jesus had not yet come to them.". For context recall that the present Storm Story at Sea is actually "Storm Story at Sea part 2" for in Mark 4 we read that... On that day, when evening came, He said to them, “Let us go over to the other side.” (NOTE THIS TIME HE SENDS THEM ALONE) 36 Leaving the crowd, they took Him along with them in the boat, just as He was; and other boats were with Him. 37 And there arose a fierce gale of wind, and the waves were breaking over the boat so much that the boat was already filling up. 38 Jesus Himself was in the stern, asleep on the cushion; and they woke Him and *said to Him, “Teacher, do You not care that we are perishing?” 39 And He got up and rebuked the wind and said to the sea, “Hush, be still.” And the wind died down and it became perfectly calm. 40 And He said to them, “Why are you afraid? Do you still have no faith?” 41 They became very much afraid and said to one another, “Who then is this, that even the wind and the sea obey Him?” (Mark 4:35-41+) Alan Carr - Little girl and "I need someone with skin on him." Sometimes life gets tough! It can get messy fast and, sometimes, there seems to be no end to it and no end to how bad it can get. During these times we need a God we can feel too! Of all the promises Jesus gave us: Heaven, eternal life, rapture, etc.; probably among the most meaningful are those where He says, "I will never leave thee", Heb. 13:5; "Lo I am with you alway", Matt. 28:20; and "I will not leave you comfortless, I will come to you.", John 14:18. When life stinks, and it does often, we have our Lord with us to help us and guide us through. This truth is demonstrated in these verses. Ill. The Storm and the Disciples. Watching these men endure this time of testing can teach us some truths we need to know when we face our storms. And we will face storms! In fact, you are in one of three places today: In a storm, coming out of a storm, or preparing to go into a storm. Regardless of where you might be today, you need the lessons taught here to help you endure your time on life's stormy sea. As I bring this message, I want you to keep the last phrase in v.32 in mind, "and the wind ceased." The storm came because they were in the will of God. Constrained ("made" - Mk 6:45) - To compel, to push into! Jonah's storm! They were safer in the storm in God's will than on land out of God's will! Many Christians hold myths about storms. (Believe that obedience to God produces smooth sailing.) "If I'm in a storm, it must be that: 1. It's the result of sin - John 9:1-3 2. It's the result of disobedience - John 16:33 3. If God cared, He would have stopped it. Did Jesus know? Yes! He deliberately sent them into the storm. His purpose was to grow their faith There are storms of correction and storms of perfection. Isa. 55:8-9 Does He care? Yes! He knows what is best for you! (Vines on an oak!) I don't deserve this! Why not? What makes us better than anyone else? Job 14:1; 5:7 Our greatest enemy is usually ourselves - Loose Cannon on a ship! Sometimes the storm is Satanic in origin - 2 Ti 3:12. Satan hates it when you grow! But, Jesus must allow this also - Job 1-2 Mark 6:48 Seeing them straining at the oars, for the wind was against them, at about the fourth watch of the night He came to them, walking on the sea; and He intended to pass by them. Wuest And seeing them constantly distressed in their rowing, for the wind was against them, sometime between three and six in the morning, He comes to them walking directly on the sea. And He was desiring to go to their side. NET Mark 6:48 He saw them straining at the oars, because the wind was against them. As the night was ending, he came to them walking on the sea, for he wanted to pass by them. NLT Mark 6:48 He saw that they were in serious trouble, rowing hard and struggling against the wind and waves. About three o'clock in the morning Jesus came toward them, walking on the water. He intended to go past them, ESV Mark 6:48 And he saw that they were making headway painfully, for the wind was against them. And about the fourth watch of the night he came to them, walking on the sea. He meant to pass by them, NIV Mark 6:48 He saw the disciples straining at the oars, because the wind was against them. About the fourth watch of the night he went out to them, walking on the lake. He was about to pass by them, GNT Mark 6:48 καὶ ἰδὼν αὐτοὺς βασανιζομένους ἐν τῷ ἐλαύνειν, ἦν γὰρ ὁ ἄνεμος ἐναντίος αὐτοῖς, περὶ τετάρτην φυλακὴν τῆς νυκτὸς ἔρχεται πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης καὶ ἤθελεν παρελθεῖν αὐτούς. KJV Mark 6:48 And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. YLT Mark 6:48 and he saw them harassed in the rowing, for the wind was against them, and about the fourth watch of the night he doth come to them walking on the sea, and wished to pass by them. ASV Mark 6:48 And seeing them distressed in rowing, for the wind was contrary unto them, about the fourth watch of the night he cometh unto them, walking on the sea; and he would have passed by them: CSB Mark 6:48 He saw them being battered as they rowed, because the wind was against them. Around three in the morning He came toward them walking on the sea and wanted to pass by them. he saw - Isa 54:11 Joh 1:13 Mt 14:24 the fourth - Ex 14:24 1Sa 11:11 Lu 12:38 he came - Job 9:8 Ps 93:4 104:3 intended- Ge 19:2 32:26 Lu 24:28 Mark 6 Resources - Multiple Sermons and Commentaries Related Passage: Matthew 14:24+ But the boat was already a long distance from the land, battered by the waves; for the wind was contrary. 25 And in the fourth watch of the night He came to them, walking on the sea. John 6:18+ The sea began to be stirred up because a strong wind was blowing. JESUS SEES OUR TOILING IN TROUBLE Seeing them straining (being tormented continually) at the oars - Jesus saw their difficulty. He still sees the difficulties which His disciples experience. Straining in in the present tense indicating the rowing was continually difficult!
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Robertson - See also Matt. 8:29 for the word basanizō, to torture, torment (Matt. 4:24) with a touch-stone, then to distress as here. Papyri have δια βασανων [dia basanōn] used on slaves like our third degree for criminals. Alan Carr - He Was Watching 1. He saw their labor - (Toiling = Torture basanizo) This describes our trials sometimes. He knows the load you bear - Heb 4:14-16; 1 Cor. 10:13; 1 Peter 5:7 2. He saw their opposition - Contrary = In the face! He knows what you are fighting against right now! - Job 23:10; Psa. 1:6; Psa. 139:1-12 God knows what He is doing! Our job is to submit to Him and allow Him His way in our lives - Rom. 8:28, 2 Cor. 4:17. Grandma and "Has it come to that?" It always does! It might as well start there! He is absolute Sovereign and He never makes mistakes! For - Term of explanation - explains why they were straining at the oars. The wind was against them - Was against them is literally opposite, and so they were heading directly into the blowing, contrary wind (sovereign sent by God).. Against (1727)(enantios from enanti = over against in turn from en = in + antíos = set against) is used primarily of place and means over against which pertains to being opposite (as in face to face or fronting someone). Metaphorically enantios means contrary, adverse, hostile (marked by malevolence, open opposition and resistance, not being hospitable), being in opposition to or opposed to.
Marcos 6
Robertson - One must enlarge the details here to get an idea of the richness of the healing ministry of Jesus. We are now near the close of the Galilean ministry with its many healing mercies and excitement is at the highest pitch (Bruce). Daniel Hill points out that "When we study (RELATED ACCOUNT IN THE) Gospel of John we will see the change in the people. How they were seeking a political messiah and rejected Christ (Jn 6:66) because he came to conquer the greater unseen enemies of sin and Satan rather than lead a revolt against Rome. Ray